Is there a way forward beyond the dominant complementarian discourse at this nexus where a predominantly white North American evangelical Christianity has met racial and ethnic others, especially East Asians in the contemporary milieu?
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Abuelita theology recognizes the imago Dei in poor and marginalized women such as widows and grandmothers, understanding that when the image of God is degraded in one, it is degraded in all.
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Christian and Muslim women have faced similar struggles and thus can encourage one another as co-laborers in respectful dialogue.
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Lisa Sharon Harper takes us back to the beginning with deep exploration of Genesis 1-3 and considers its profound implications on the lives and calling of women right now.
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Galatians 3-4 teaches that we must read the Word of God with the barrier-removing Wind of God.
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How can we better serve and inform a growing diverse community with an egalitarian theology message that is clearly understood? What are better ways to create bridges of conversation that are not intrusive or divisive?
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"Although the people living in the Greco-Roman world might not have been able to imagine a world in which slavery does not exist, Paul’s churches leave the hierarchy of slavery behind as part of the world that is passing away, along with ethnic division and gender hierarchy. Paul removes the power differential from Philemon and Onesimus’s relationship (in their church), and he replaces that differential with koinōnia by asking Philemon to receive Onesimus as if he were Paul."
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This recording is the personal account of Rev. Hays’ call to ministry and the obstacle of her gender in fulfilling that call. It draws on Paul’s own description of himself and his enthusiasm for God’s work in Philippians 3:4b-6. The talk culminates with Hays’ decision to leave the denomination of her childhood, a decision that brought freedom in the gospel but not without a long process of mourning.
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